BANISHED FROM MISSOURI—RETURNS TO FULFILL A PROPHECY—STARTS ON HIS MISSION TO ENGLAND—SICKNESS BY THE WAY—ARRIVAL IN NEW YORK.
The Saints, after their expulsion from the State of Missouri, found a temporary resting place in Quincy, Illinois, and to that city, after visiting the Prophet Joseph Smith in Liberty prison, the place of his incarceration, Elder Taylor made his way.
Several of the Apostles who met there held a consultation in respect to the revelation which had been given the July previous, commanding their quorum to take leave of the Saints in the city of Far West, on the 26th day of April, 1839, at the building spot of the Lord's house, previous to crossing the Atlantic on a mission to foreign lands. It had been the constant boast of the mob from the time the revelation was made known, that this was one of "Joe Smith's" revelations that should fail of fulfillment if no other did. But the several Apostles who took part in the above mentioned consultation, among whom was Elder Taylor, were determined that the revelation should not fail, and agreed to return to Far West by different routes, and meet at the temple site on the day appointed.
Their undertaking was successful. Five of the Apostles were at the temple site before daylight of the day appointed, together with a number of high priests, elders and priests. At this meeting they excommunicated a number of persons from the Church, ordained Wilford Woodruff and George A. Smith apostles, and others were ordained to the office of seventy. Prayer was offered up by the apostles in the order of their standing in their quorum. It was a brilliant, moonlight night, according to Elder Taylor, and out on the still air, strong and clear rose that glorious song of Zion—
ADAM ONDI-AHMAN.[1]This earth was once a garden place,With all her glories common;And men did live a holy race,And worship Jesus face to face—In Adam-ondi-Ahman.We read that Enoch walked with God,Above the power of mammon;While Zion spread herself abroad,And saints and angels sang aloud—In Adam-ondi-Ahman.Her land was good and greatly blest,Beyond old Israel's Canaan;Her fame was known from east to west,Her peace was great, and pure the restOf Adam-ondi-Ahman.Hosanna to such days to come—The Savior's second coming,When all the earth in glorious bloomAffords the saints a holy home,Like Adam-ondi-Ahman.
ADAM ONDI-AHMAN.[1]
This earth was once a garden place,With all her glories common;And men did live a holy race,And worship Jesus face to face—In Adam-ondi-Ahman.
We read that Enoch walked with God,Above the power of mammon;While Zion spread herself abroad,And saints and angels sang aloud—In Adam-ondi-Ahman.
Her land was good and greatly blest,Beyond old Israel's Canaan;Her fame was known from east to west,Her peace was great, and pure the restOf Adam-ondi-Ahman.
Hosanna to such days to come—The Savior's second coming,When all the earth in glorious bloomAffords the saints a holy home,Like Adam-ondi-Ahman.
At the conclusion of the hymn, Elder Alpheus Cutler, the master workman of the Lord's House, laid the south-east corner stone in its position, and stated that in consequence of the peculiar situation of the Saints it was deemed prudent to discontinue further labor on the house until the Lord should open the way for its completion. The Apostles then took leave of some seventeen Saints who were present, and started on their way to fill their missions beyond the Atlantic.
On their way they stopped at Quincy, where they met the Prophet Joseph, who had lately escaped from the hands of his enemies in Missouri. The Prophet heartily approved the labors of the Twelve, and their course received also the commendation of the Church in a general conference assembled at Quincy.
The Saints that same spring began settling at Commerce, afterwards Nauvoo, on the east bank of the Mississippi, in Hancock County, Illinois. By this time the reaction from the excitement in which they had lived for more than a year, set in, and almost the entire people sank down from exhaustion, and became an easy prey to the malaria prevalent in the district at that time.
In the midst of this sickness, poverty and general wretchedness, Elder Taylor made his preparations to continue his journey to England. He had secured quarters for his family, in connection with others, in miserable, old log barracks in Montrose, a small settlement opposite Nauvoo, in what was then the Territory of Iowa.
It was the 8th of August that he left Montrose to fill his mission. He dedicated his wife and family to the care of the Lord, and blessed them in His name: "The thought of the hardships they had just endured," he remarks, "the uncertainty of their continuing in the house they then occupied—and that only a solitary room—the prevalence of disease, the poverty of the brethren, their insecurity from mobs, together with the uncertainty of what might take place during my absence, produced feelings of no ordinary character. These solicitations, paternal and conjugal, were enhanced also by the time and distance that was to separate us. But the thought of going forth at the command of the God of Israel to revisit my native land, to unfold the principles of eternal truth and make known the things that God had revealed for the salvation of the world, overcame every other feeling."
In Nauvoo Elder Taylor joined Wilford Woodruff, who was scarcely able to drag himself along, and who remarked that he felt and looked more like a subject for the dissecting room than a missionary. After taking leave of the Prophet and his counselors, Sidney Rigdon and Hyrum Smith, Elder Taylor and his sick companion left Nauvoo.
On the outskirts of the settlement they passed Parley P. Pratt and Heber C. Kimball, who were building a log house. Parley, who, it will be remembered, had carried the gospel to Elder Taylor, was stripped—bare headed and bare footed. He hailed the brethren as they were passing and gave them a purse, it was all he had. Elder Heber C. Kimball, who was but a short distance away, stripped as Elder Pratt was, came up and said, "As Brother Parley has given you a purse, I have a dollar I will give you to put in it." Then mutually blessing each other, they said farewell. Elders Taylor and Woodruff were the first of their quorum to start on their mission.
At Macomb they found Brother Zebedee Coltrin, who proposed taking them as far as Cleveland, Ohio, in his wagon, a proposition they gladly accepted. At this place a Brother Miller, whom Elder Taylor baptized while there, gave them a horse, and another a saddle and bridle. At Springfield a broker sold his horse for him, and with the proceeds he published a pamphlet on the persecutions of the Saints in Missouri. The edition was 2,000. A portion of these pamphlets were left in the hands of Elder Coltrin to dispose of, the proceeds to be given to Sisters Taylor and Woodruff.
Elder Taylor's strong constitution and iron will had carried him through the Missouri troubles and the trying scenes of poverty and sickness which prevailed that summer about Nauvoo; but as he traveled eastward his health began failing him. Approaching Indianapolis he was taken with violent vomiting and afterwards fainted by the wagon in the road. It was with some difficulty that his companions resuscitated him and conveyed him to the house of Brother Horace S. Eldredge, where he received the kindest treatment. Notwithstanding there were rest and attention for him at the home of Brother Eldredge until he should be restored, weak as he was, he continued his journey next morning. He would travel all day and frequently preach at night, though scarcely able to stand upon his feet.
At Germantown, in Indiana, his strength again failed him; and seeing no prospect of immediate recovery, he advised Brothers Woodruff and Coltrin to proceed on their journey without him. This they reluctantly did.
The name of the proprietor of the hotel in Germantown where he stopped was Jacob Waltz; both from himself and his wife Elder Taylor received the kindest attention.
After a severe illness of two weeks, during which time he was reduced to a mere skeleton, he began to recover; and with returning health came the old burning desire to preach the gospel; and before he was fairly able to stand he obtained the court house adjacent to his hotel and began holding meetings, though he had to sit part of the time while delivering his discourses.
One thing that much surprised those who listened to him was that, although he was a long distance from his home and friends, and had been prostrate with sickness among strangers, and on expenses, he never alluded to these things or begged for assistance. What a contrast between this servant of God and the sectarian priests of the day! Had one of their number been similarly situated, what a tale of woe would have been told of his heroic suffering for the gospel's sake, and what pathetic appeals would have been made to the generous who, loved the Lord, for assistance! But this Apostle of Jesus Christ bore all patiently, more anxious to deliver the message he bore than secure his own comfort. At last a gentleman waited upon him, and asking to be excused for the liberty he was about to take, referred to the above matters in the following manner:
"Mr. Taylor, you do not act as most preachers do; you have said nothing about your circumstances or money, yet you have been here some time sick; your doctor's, hotel and other bills must be heavy. Some friends and myself have talked these matters over and would like to assist you, though we do not wish to give any offense."
In replying to this Elder Taylor thanked the gentleman, and said:
"I preach without purse or scrip, leaving the Lord to manage those matters you speak of in His own way; and as you have been prompted by the Lord and your own generous impulses, I shall thankfully receive whatever assistance you are disposed to render me."
The gentleman then presented him a small sum of money, which, with what he had, was sufficient to settle all his bills and enable him to pursue his journey.
Commenting upon the above incident, Elder Taylor says: "I would rather put my trust in the Lord than in any of the kings of the earth."
Bidding farewell to his kind host and other friends in Germantown, he started for Dayton, Ohio. The first day out he reached the town of Richmond, at 5 o'clock, and two hours later he was lecturing to a large audience on the "Mormon Difficulties in Missouri," and the next day was on his way to Dayton.
Here he remained a few days preaching the gospel, and then had a serious relapse which confined him to the house of a friend, a Brother Brown, for two weeks. As he was recovering from his illness and preparing to leave Dayton, he was agreeably surprised to learn of the arrival of his fellow Apostle, George A. Smith, and others. Elder Smith was on his way to England also, and as there was room in his wagon, he invited Elder Taylor to ride with him—a proposition that was gladly accepted.
Together they traveled to Kirtland where they met Elders Brigham Young and Heber C. Kimball. Here Elder Taylor was again stricken down by sickness; but through the blessings of God he recovered sufficiently to accompany his brethren on their way to New York. They arrived in that city in due time, and were cordially welcomed to the house of Parley P. Pratt, whom Elder Taylor had left in Nauvoo a few months before, putting up a log house; but who was now presiding over a large branch of the Church in the metropolis of the United States.
I have been particular to relate the details of this trying journey from Nauvoo to New York, that the readers of this work may have a knowledge of the difficulties encountered by Elder Taylor, in his efforts to comply with the requirement of God to preach the gospel in his native land. Truly he went forth weeping, but bearing precious seed; and we shall see, anon, how he returned rejoicing, bringing his sheaves with him.
1. The meaning of this word or phrase is not known, further than it is a name by which a prominent point on Grand River, Daviess County, Mo., formerly known as Spring Hill, but which the Lord named Adam-ondi-Ahman, because, said He, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the Prophet. (See Daniel 7: 9—14. Doctrine and Covenants, Section 116.) When discovered by the brethren, an old stone altar was there, which has since been thrown down. It was the place where Adam called his posterity together three years before his death and blessed them; so that holy memories as well as fond anticipations are associated with the place. W. W. Phelps is the author of the hymn.
"I HAVE PLENTY OF MONEY"—AMUSING CONVERSATION—VOYAGE TO ENGLAND—APPOINTED TO PREACH IN LIVERPOOL—PEOPLE PREPARED TO RECEIVE THE GOSPEL—BEGINS WORK—BAPTISMS.
When Elder Taylor arrived in New York, Elder Woodruff had been there some time, and was all impatience to embark for England, but as yet the former had no means with which to pay for his ocean passage. Although supplied with all the means necessary on his journey thus far, after paying his cab-fare to the house of Brother Pratt he had but one cent left. Still he was the last man on earth to plead poverty, and in answer to inquiries of some of the brethren as to his financial circumstances, he replied that he had plenty of money.
This was reported to Brother Pratt, who the next day approached Elder Taylor on the subject:
Elder Pratt: "Brother Taylor, I hear you have plenty of money?"
Elder Taylor: "Yes, Brother Pratt, that's true."
Elder Pratt: "Well, I am about to publish my 'Voice of Warning' and 'Millennial Poems,' I am very much in need of money, and if you could furnish me two or three hundred dollars I should be very much obliged."
Elder Taylor: "Well, Brother Parley, you are welcome to anything I have, if it will be of service to you."
Elder Pratt: "I never saw the time when means would be more acceptable."
Elder Taylor: "Then you are welcome to all I have."
And putting his hand into his pocket Elder Taylor gave him his copper cent. A laugh followed.
"But I thought you gave it out that you had plenty of money," said Parley.
"Yes, and so I have," replied Elder Taylor. "I am well clothed, you furnish me plenty to eat and drink and good lodging; with all these things and a penny over, as I owe nothing, is not that plenty?"
That evening at a council meeting Elder Pratt proposed that the brethren assist Elder Taylor with means to pay his passage to England as Brother Woodruff was prepared and desired to go. To this Elder Taylor objected and told the brethren if they had anything to give to let Parley have it, as he had a family to support and needed means for publishing. At the close of the meeting Elder Woodruff expressed his regret at the course taken by Elder Taylor, as he had been waiting for him, and at last had engaged his passage.
Elder Taylor: "Well, Brother Woodruff, if you think it best for me to go, I will accompany you."
Elder Woodruff: "But where will you get the money?"
Elder Taylor: "Oh, there will be no difficulty about that. Go and take a passage for me on your vessel, and I will furnish you the means."
A Brother Theodore Turley, hearing the above conversation, and thinking that Elder Taylor had resources unknown to himself or Brother Woodruff, said: "I wish I could go with you, I would do your cooking and wait on you."
The passage to be secured was in the steerage—these missionaries were not going on flowery beds of ease—hence the necessity of such service as Brother Turley proposed rendering. In answer to this appeal, Elder Taylor told Brother Woodruff to take a passage for Brother Turley also.
At the time of making these arrangements Elder Taylor had no money, but the Spirit had whispered him that means would be forthcoming, and when had that still, small voice failed him! In that he trusted, and he did not trust in vain. Although he did not ask for a penny of anyone, from various persons in voluntary donations he received money enough to meet his engagements for the passage of himself and Brother Turley, but no more.
Elder Taylor and his two companions embarked on the 10th of December, 1839, and after a very prosperous voyage arrived in Liverpool, January 11th, 1840. Two days later they went to Preston, Lancashire.
In 1837, Apostles Heber C. Kimball and Orson Hyde and several other Elders had opened the door of the gospel in England, and raised up several branches of the Church, the principal one being in Preston. Elder Willard Richards had been left in charge of the mission in England, after the return of Elder Kimball in the spring of 1838; and Elder Joseph Fielding, an old Canadian friend of Elder Taylor's,—at whose instance he had written an account of the restoration of the gospel to England some years before—presided over the branch at Preston.
A council of the priesthood within reach was held at Preston, at which it was decided that Elder Taylor should labor in Liverpool, with Elder Fielding to assist him. After receiving this assignment the brethren at once repaired to Liverpool and began their labors.
A few words here relative to the opening of this English mission. In England, as in Canada, the servants of God found a people looking for and prepared to receive the gospel. They believed the major part of those things which the Elders of Israel had come into their midst to proclaim, as the company of gentlemen did with whom Elder Taylor was associated in Toronto. The people were in that peculiar frame of mind that made them realize that great changes in systems were about to take place. The Spirit of God was moving upon the righteous, and when they heard the gospel they were ready to receive it.
Among those so situated was a Mr. Matthews, a brother-in-law to Elder Joseph Fielding, and formerly a Church of England minister; but he had resigned his position because he saw how far that church had departed from the gospel of the New Testament; and how destitute it was of the gifts and powers of the Holy Ghost; and because it was not making any preparations for the coming and reign of Christ on earth. He had heard the gospel preached by Elders Richards and Goodson, in Bedfordshire; he testified of its truth to his congregation; and went so far as to appoint a time when he would be baptized with a number of his followers. For some cause he failed to put in an appearance at the appointed time, his mind became darkened and he opposed the Elders, but adopted their principles and began preaching them on his own account. In this way he raised up a number of congregations, one of which was located in Liverpool.
Elder Taylor and his companion diligently searched these people out and presented the gospel message to them. Some gladly received the word, and others rejected it with great bitterness. Against some of this latter class the brethren washed their feet as a witness against them.[1]The manner in which they complied with this ordinance appointed unto them is described by Elder Taylor as follows:
"We washed our feet and then knelt before the Lord and bore testimony of it, saying: 'O Lord, our Heavenly Father, we Thy servants have borne testimony to the truth of those things which Thou hast revealed to Mr. S—, and he has rejected our testimony. O, Father, Thou knowest we have no hard feelings toward the man; if Thou canst forgive him and lead him to the truth, do so, we pray Thee. O, Father, we do this that we may fulfill Thy word, and bear testimony before Thee according to Thy commandment; and now, O, Lord, we leave him in Thy hands, praying Thee to guide us into all truth, in the name of Jesus. Amen.'"
When the Sabbath came they attended services at a chapel in Hope Street, where Mr. Matthews usually held forth. He was absent on this occasion, but a young man, whom Elder Taylor describes as very devout, preached. He lamented the state of the church, its pride, its vanity, its lack of spiritual power; prayed for the blessings of the Holy Ghost to be again made manifest, and for the coming of Christ's kingdom.
Such an opening as this was not neglected by Elder Taylor. At the close of the meeting he arose and requested the privilege of speaking. He was told, however, that he had better repair to the vestry and there a hearing would be accorded him. He accepted the proposition. Some sixteen or twenty class-leaders and elders were present who seemed anxious to learn what sect the brethren were of. Setting aside that matter, Elder Taylor thus addressed them:
"Gentlemen, friends and brethren; I have listened with deep interest to the things that I have heard this morning. I have observed with peculiar emotions the deep anxiety, the fervent prayer and the strong solicitude manifested by you in relation to obtaining the Holy Ghost. I have been pleased with the correct views you entertain in regard to the situation of the world. We believe in those things as you do. We hear that you believe in baptism and the laying on of hands, so also do we. Brethren and friends, we are the humble followers of Jesus Christ and are from America. I lately arrived in this place, and have come five thousand miles without purse or scrip, and I testify to you, my brethren, that the Lord has revealed Himself from heaven and put us in possession of these things you are so anxiously looking for and praying that you may receive." ("Glory be to God," was shouted by many present, and great emotion manifested.)
"That thing has taken place which is spoken of by John in the Revelations, where he says: 'I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell upon the earth, and to every nation and kindred and tongue and people, saying with a loud voice, Fear God and give glory to him, for the hour of his judgment is come.' Brethren, we the servants of God are come to this place to warn the inhabitants of their approaching danger, and to call upon them to repent and be baptized in the name of Jesus Christ, and they shall receive the gift of the Holy Ghost.
"I feel an anxious desire to deliver this testimony. I feel the word of the Lord like fire in my bones and am desirous to have an opportunity of proclaiming to you those blessings that you are looking for, that you may rejoice with us in those glorious things which God has revealed for the salvation of the world in the last days."
This speech filled many with exceeding great rejoicing, some even wept for joy, while others were equally filled with zealous rage. The class so affected demanded to know if they were not Mormons. "No," replied Elder Taylor, "we belong to the Church of Jesus Christ of Latter-day Saints, called by our enemies the 'Mormon Church.'"
When this was known some said they had heard an unfavorable opinion of that people. Others said that their pastor, Mr. Matthews, had declared the thing was from hell, etc.; and in answer to the application for the chapel to preach in, an unfavorable reply was made.
In the afternoon Elder Taylor and companion attended a meeting of the non-communion Baptists. The brethren made themselves known to the leader of the meeting and asked for the use of the house, telling him he might make collections and keep the money for his society if he would grant them the privilege of speaking. He excused himself on the grounds that the Baptist society was so rigid that they would refuse to hear; but he treated them very kindly.
In the evening they again attended service at Mr. Matthews' chapel. "There are many who will become Saints among them," predicted Elder Taylor, "but they, like others, are sadly under the influence of priests." That night after meeting one of the preachers of the society, of the name of William Mitchell, came to Elder Taylor and invited him to his home, and during the next week opened his house for him to hold meetings in. And notwithstanding all the efforts on the part of Mr. Matthews' preachers and class-leaders to prevent their members from going, the house was filled. At the first meeting Mr. Mitchell and his wife expressed their determination to receive the message, and others soon followed. A hall in Preston Street was taken, capable of seating about three hundred, and the first night it was well filled.
Elder Taylor's text was from Jude:
"It was needful for me to * * * exhort you, that ye should earnestly contend for the faith which was delivered to the Saints."
He referred to the laudable efforts of such reformers as Luther, Melancthon, Calvin, Wesley, Whitfield and others who had tried to bring about the ancient order of things, but by reference to the gospel as contained in the New Testament, showed that they had failed to accomplish it. This was followed up by an account of how the gospel had been restored to the earth in the present age by the ministration of angels and the revelations of God to the Prophet Joseph Smith. He showed them how what they had been praying for was now accomplished, and exhorted them to receive it.
The effect of his discourse was overwhelming. Exclamations of praise and thanksgiving were heard in various parts of the house, while the weeping of others testified to the emotion they could not otherwise express. Ten offered themselves for baptism at the close of the meeting, and many others expressed a friendly disposition.
Meantime the news had reached Mr. Matthews that his sheepfold had been invaded by the "Mormons," and he wrote back a letter warning his flock against "Mormonism," but to no purpose. The ten were baptized, among them Mr. Mitchell, and a great many who attended to witness the ceremony of baptism expressed a desire to obey the message the next time a day was appointed for baptisms. Thus the work was begun in Liverpool.
1. "He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again to that man." See Doc. and Cov. Sec. 84 and Sec. 61.
LABORS CONTINUED IN LIVERPOOL—MANNER OF MEETING OPPOSITION—INTRODUCTION OF THE GOSPEL INTO IRELAND—A PROPHECY—FIRST BAPTISM—VISIT TO SCOTLAND—LOVE OF THE SAINTS.
Elder Taylor continued calling upon ministers and other gentlemen in Liverpool, bearing testimony to them of the restoration of the gospel. For this purpose he called upon an aged Methodist minister who accompanied Doctor Coke in some of his missionary tours, and who was with him when he died.
The conversation with him was very pleasant, but he did not receive the message of the gospel. He inquired if his visitor intended calling upon all the ministers in the city, to which the Elder replied that it was his determination to deliver the message he had been commissioned with; he had called upon some ministers and intended to see others; and if there was liberality enough among the Methodists or other denominations to open their chapels, he would preach. To this the minister replied that he thought the doctrines Elder Taylor had to advocate would not agree with theirs, and that he would have to do as the venerable founder of Methodism had done—go into the highways and the fields.
"But when Paul, the despised Christian, went into the synagogues of the Jews, bigoted and fallen as they were," replied the Elder, "they said to him and his companions, 'Brethren, if ye have any word of exhortation for the people, say on."
"That is what I say," answered the Methodist, "say on."
"Yes," replied Elder Taylor, "but this is not in your synagogue, sir."
To this gentle hint he could only say that he thought the trustees would not consent to it. In parting, he shook the Elder by the hand and wished him God-speed.
Elder Taylor also called upon Mr. Radcliff, agent for the Bible Society and superintendent of the School of Arts. In a conversation lasting over of three hours, that gentleman made many admissions relative to the condition of the religious world, which, when his visitor began to make use of them to show the necessity of a re-opening of the heavens and a restoration of the ancient gospel, he stopped alarmed, and observed that "Mormonism led to tremendous conclusions!"
"I am aware that it does," quietly replied his visitor, "but the words I have used are not mine, but the words of God."
There was present at this interview a Miss Brannan, from the Isle of Man, who expressed a fear of Elder Taylor's religion; and who, as the conversation drew to a close, ventured to censure him because he condemned others.
"No, he does not," said Mr. Radcliff, "he only says they have been wrong ignorantly, and that they have doubtless lived up to the best light they had."
Miss Brannan did not relish this remark, and relapsed into silence.
Before leaving them, Elder Taylor remarked to her that he was thinking of going to the Isle of Man, and he would be pleased to call upon her. She would be glad to see him, but not as a religious teacher. Or if he was like other preachers, she would be pleased to receive him. To this the Elder replied that he should visit the Isle of Man whether she desired him to or not; that there were others there who would receive the gospel if she rejected it, and as to the matter of being like other ministers, it reminded him of the story of the Prophet Micah, who was told to speak as the other prophets of king Ahab had spoken, and it would be well with him; but Micah replied: "As the Lord liveth, even what my God saith, that will I speak." So, likewise, he could only declare that which God had revealed; if that came in conflict with the doctrines and practices of men, so much the worse for their doctrines and practices.
In this manner Elder Taylor continued to labor day after day, neither avoiding the poor and lowly nor shunning the high and the learned. Conscious that he possessed the truth, he fearlessly came in contact with all sorts and conditions of men; and so gentlemanly and pleasing was his bearing that it compelled men to listen to the message he delivered with respectful attention.
On the 6th of April, 1840, Apostles Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, George A. Smith and Elder Reuben Hedlock arrived in Liverpool, from America. The next day they found Elder Taylor, who was overjoyed to see them. In a few days they repaired to Preston and held a council—seven of the quorum of Apostles being present.
The first business of the council was to ordain Willard Richards an Apostle, and receive him into the quorum. This addition made eight Apostles in the council. Brigham Young presided; Elder Taylor was made clerk. The former was also sustained as the President of the Twelve Apostles, he being next in seniority of ordination to Thomas B. Marsh, the former President, who apostatized in Missouri.
It was resolved that a periodical should be published and called theLatter-day Saints' Millennial Star, of which Parley P. Pratt was appointed editor. A hymn book was also to be published, John Taylor being one of a committee of three to select the hymns. It was also decided to print an edition of the Book of Mormon.
In appointing the several Apostles to fields of labor, it was decided that Elder Taylor continue to preach in Liverpool and vicinity.
On his return to that city, the work spread more rapidly than before the council at Preston. Opportunities for preaching were plentiful, and baptisms frequent. In May he called those who had been baptized together, and ordained a number of the brethren Priests and Elders, which gave them the right to preach the gospel and to administer the ordinances thereof. These brethren, filled with zeal, went out into the public parks, to the commons, the fields and even the streets, proclaiming everywhere the gospel and bearing testimony of its truth.
When the opposition of the priests increased in bitterness, and they sought by every conceivable device to hinder the work and disturb the meetings, Elder Taylor instructed several of the most zealous of the brethren to hold auxiliary meetings simultaneously on the public thoroughfares—just prior to the time appointed for the main central meeting—and announce to their hearers that a discourse would be delivered in the public hall, engaged for that purpose. In this way an interest was awakened in the work, and the meetings crowded with people, notwithstanding all the efforts of the hostile ministers to prevent it.
These labors, and assisting in selecting the hymns suitable for the worship of the Saints, together with reading the proofs and superintending the printing of the Book of Mormon, occupied the early summer of 1840.
In July, however, Elder Taylor took the Music Hall in Bold Street, a large hall, capable of seating some fifteen hundred people, in which he proposed delivering a course of lectures.
Pending the opening of this hall for the lectures, he went to Ireland to proclaim the restoration of the gospel in that land. Among many others he baptized in Liverpool was a Mr. McGuffie, who had some acquaintances in Newry, County Down, Ireland. This man and a Brother William Black he took with him as his companions.
A large company of Saints went with them to the dock to see them off. It was but natural that Elder Taylor should contrast his situation, now that he was departing for Ireland, with what it was when he landed in England a few months before. Then he was friendless, unknown and among strangers; now he was surrounded by a multitude of friends, anxious to administer to his necessities and willing to assist him in his mission, while few men in Liverpool were more sought for, or filled a larger space in public attention.
The company remained on the pier-head waving their adieux until they could no longer be seen.
The day after sailing, Elder Taylor and companions arrived in Newry, a beautiful Irish village nestled among rolling hills, characteristic of that part of Ireland. Brother McGuffie obtained the Court House to hold a meeting in, and sent around the bell-man to give notice of it. A congregation of six or seven hundred gathered in at seven o'clock in the evening, and Elder Taylor preached to them. This was the introduction of the gospel into Ireland.
An appointment was given out for the next evening, but only a few attended, and Elder Taylor turned the meeting into a sort of conversational, promising to explain anything those present wished to know respecting the message he had delivered to them the night before. Thus the evening was passed.
It was determined that night—as his stay in Ireland could only be brief, in consequence of his appointments in Liverpool—that the next day they would proceed to the other points they had proposed to visit.
In the night Elder Taylor in a vision saw a gentleman approach him and ask him to stay, saying he would be pleased to hear him. The next morning, as himself, Brothers McGuffie and Black and a gentleman of the name of Thomas Tate were leaving the village in a jaunting car, the same man whom Elder Taylor had seen in the vision stopped them and requested him to remain; but as Brother McGuffie expected to return to Newry and remain there some time, Elder Taylor concluded to go on his way.
After a ride of seven miles through a beautiful, fertile, undulating country, cut up into small farms by green hedges closely trimmed, and plentifully dotted with neatly white-washed cottages, they arrived at the four towns of Bellimacrat, where, in the evening, Elder Taylor preached in a barn owned by a Mr. Willie. The following morning they started on foot for the town of Lisburn, Mr. Tate going with them to assist in carrying their valises. This Mr. Tate Elder Taylor had met in Liverpool, and prophesied that he would be the first person to be baptized in Ireland. As he and Elder Taylor walked on, side by side, that beautiful, fresh morning they left Bellimacrat, the latter opened the scriptures to his understanding and taught him the gospel in its simplicity. The listener was carried away with admiration for the plan of redemption which God had established for the salvation of His children, and as conviction of its truth had taken hold of his mind, he was ready to receive it; and on reaching the summit of a hill, which suddenly brought them in full view of the beautiful Lock Brickland, he cried out in ecstacy:
"There is water, what doth hinder me being baptized?"
At this the party stopped, and Elder Taylor, going down into the water, baptized him. He was the first to receive the gospel in Ireland in this dispensation.
In the town of Lisburn Elder Taylor preached four times in the market place to large and attentive crowds.
The preaching in Market Square created considerable interest in that place, but no one applied for baptism. The whole of County Down had been considerably excited by the meetings held, and before leaving Lisburn Elder Taylor learned that Brother McGuffie on his return to Newry had begun to baptize.
Having thus opened the door of salvation to the Irish nation by the proclamation of the gospel, Elder Taylor, on the 6th of August, took passage on a steamer at Belfast for the city of Glasgow. On board he formed the acquaintance of a gentleman who had met with Elder Orson Pratt in Edinburgh, where that Apostle was laboring; and also with an Irish gentleman from Belfast. The latter was a friend of a Mr. Mulholland, of Illinois, who had written him an account of the persecutions of the Saints in Missouri. He had the letter published in one of the Belfast papers.
On arriving in Glasgow, Elder Taylor met with Elders Hedlock, Clark and Mulliner, and the following Sunday preached to the Saints there, and ordained two brethren Elders. He also visited a small branch of the Church in Paisley, Renfrewshire. Here that love which the gospel inspires in the hearts of those who receive it was abundantly manifested. Though Elder Taylor was a stranger to the Saints there, they gathered about him, pleaded with him to remain in their midst and teach them something further concerning the Kingdom of God. Failing to persuade him to remain longer, as the time for him to be in Liverpool drew near, they flocked about him for his blessing, and it was not until the night was gone and day was approaching that he could get a chance to retire to rest.
COURSE OF LECTURES—VISIT TO THE ISLE OF MAN—REFLECTIONS—LECTURES IN DOUGLAS—OPPOSITION—CHALLENGE—DISCUSSIONS—SUCCESS.
Returning to Liverpool Elder Taylor delivered his course of lectures in the Music Hall, Bold Street. The course covered the principal events connected with the work of the Lord in these last days. The transgression of the laws of the gospel; the changing of its ordinances; the breaking of the covenant thereof after its introduction by the personal ministration of the Son of God; the restoration of the gospel through the ministration of angels; the restoration, and the powers and authority of the Holy Priesthood; the coming forth, character and value of the Book of Mormon; the gathering of Israel and final redemption of the earth, etc., etc. The lectures were numerously attended and created considerable interest in religious circles.
During his absence in Ireland and Scotland the local Elders in Liverpool had been very active, and a number had been added to the Church. He also found that Elders Curtis and Winchester had arrived from New York. Both these Elders were able ministers of the word. The latter had distinguished himself by his labors in Philadelphia, the former in New York, near which city was his home. Elder Curtis was sent to Ireland to continue the work commenced there.
Considerable opposition ran side by side with the labors of Elder Taylor in Liverpool. The ministers belonging to the churches founded by Mr. Matthews and his chief supporter, Mr. Aitkins, were the principals in this opposition. They had been very near the truth at one time—not far removed from the Kingdom of God; but having made up their minds to reject it, the light they once possessed departed from them. They were filled with bitterness, jealousy and hatred, and in their madness descended to methods of opposition unworthy of those who profess to be gentlemen, to say nothing of men who professed to be followers and ministers of the Son of God. They raised commotions in some of the meetings where Elder Taylor held forth that would have disgraced the meetings in the very heat of a political campaign. They denounced him whose doctrines they could not refute by the word of God or by reason, as a liar, a wolf in sheep's clothing, a hypocrite, a false prophet, and every other vile epithet that the malice of men or the ingenuity of Satan could invent. Truly having rejected the truth, they were given up to a hard heart and a reprobate mind.
Seeing that everything was moving along satisfactorily in Liverpool, Elder Taylor determined to make his long contemplated visit to the Isle of Man. He started on the 16th of September, 1840, having for companions Elder Hiram Clark and Brother William Mitchel, one of the first to receive his testimony in Liverpool. The party arrived in Douglas the next day.
It was but natural that his arrival in this island should awaken his remembrance of "Nora," as he affectionately called his wife, Leonora. Here she had spent her youthful days in the home of her father. Here, amid the green hills and flower-flecked vales, which everywhere abound in this delightful island, she had wandered in girlhood, buoyant with hope and joy; or with a pleasing fear had seen the storm-clouds gather about her island home, and saw old ocean's mighty waves lashed into fury, break into harmless spray on Mona's rugged shores. These thoughts suggested others. He dwelt in fond remembrance on the occasion of her becoming his wife, and called to mind her trust and love, and all the happy scenes and hours they had shared together.
Recollection once at work, stopped not at their joys, but brought up to his vision their sorrows, their afflictions and the persecutions they had passed through for the sake of the truth—for the cause of God; and in conclusion he exclaimed:
"Thou hast passed through trials, Nora, but thou shalt rejoice! Thou hast been driven from thy home for the truth's sake, but thou and thy children shall have a home in the Kingdom of God! Thou hast suffered the bereavement of thy husband—the tender association has been severed—that others may be made partakers of endless life; but thou and thy husband shall yet reign together in the celestial kingdom of God. A few more struggles and the battle will be fought, the victory will be ours, and with the redeemed out of every nation we will sing, 'Glory, and honor, and power, and might, and majesty, and dominion be ascribed to Him that sitteth upon the throne, and to the Lamb, forever and forever?'"
A day or two after their arrival it was decided that Elders Clark and Brother Mitchel should go to Ramsey and Elder Taylor remain to labor in Douglas. He accompanied the two brethren a short distance on their journey, and before separating they repaired to a lovely spot in a field, some distance from the road, and there engaged in prayer. The burden of that prayer was that an effectual door might be opened to them in that island for the proclamation of the gospel; that gainsayers might be put to shame, and that the word might be confirmed by signs following the believers. After prayer they each sought a stone and placed it at the foot of a tree, on which Elder Taylor carved their names and the date of their being there. He also ordained Brother Mitchel a Deacon; and at the request of Elder Clark he also laid hands upon his head that he might have the gift of tongues and the interpretation thereof; and afterwards Elder Clark blessed Elder Taylor. For some time they spoke in tongues, sang, prophesied, and finally separated to their respective fields of labor, each to thrust in his sickle and reap.
Elder Taylor, on returning to Douglas, called on Mr. Cain, a book-binder and seller, and a Primitive Methodist preacher. Although he was a minister, he was sensible that his church fell far short of having a fullness of truth, and hence was ready to listen to one who claimed to have the fullness of the gospel.
He also called upon a number of his wife's girlhood friends, some of whom were pleased to see him. In this way he made a large circle of acquaintances, and taught them the gospel. Finally he engaged the Wellington Rooms, the largest hall in Douglas, capable of seating one thousand persons.
In this hall he delivered several lectures amid considerable opposition from sectarian priests. One of their number, Rev. Thomas Hamilton, was particularly offensive and made some disturbance, but the Elder found many who befriended him, and indeed, the people generally seemed indignant at the course pursued by his opponents. At length Mr. Hamilton sent a challenge to meet him in public discussion, the body of which was as follows:
"SIR:—Conceiving that the principles advocated by you in the lectures which you delivered in the Wellington Rooms have no support from the word of God, but are diametrically opposed to it, and as youmisquoted that word, mutilated it, took fromandaddedto it; I hereby invite you to a public discussion of the truth of what I conceive to be mere assertions, and design to prove you guilty of blasphemy against God and of decoying souls to perdition."
To this Elder Taylor made the following reply:
"I am not aware of having mutilated, misquoted, taken from or added to the word of God, or of speaking or teaching blasphemy, or trying to lead men to perdition, as I am charged with in your note; but have been conscientiously discharging a duty devolving upon me in unfolding the principles of eternal truth. But as I never shrink from the task of supporting those principles, in the strength of the Lord, I comply with your request on the following terms:
"First. That each of us choose a chairman for the preserving of order in the meeting.
"Second. That the lectures I have delivered in the Wellington Rooms be the subject of debate, and that you engage to prove that in those lectures I have advanced doctrines that are unscriptural.
"Third. That the word of God be the test.
"Fourth. That you have an hour to repudiate those supposed errors, and that I have the same time to reply; that you then have half an hour to speak and that I have half an hour to reply, and that the meeting then close for the evening.
"As you have not said anything in your note about the room being taken by you, I propose that we take it between us, and make a collection to pay the charge for its use.
"If these propositions, sir, should meet with your approbation, you may expect me there at the appointed time.
"As I am a stranger in the town I have not as yet made choice of a chairman, but as Mr. Cain, in the midst of the confusion the other evening, spoke a few words in my favor, perhaps I may choose him, if he will accept it."
The discussion came off in accordance with this arrangement, and Mr. Hamilton was vanquished. "No great honor, however," says Elder Taylor, in his account of this affair, "as he was a very ignorant man."
Another minister delivered a course of lectures against him, to which he replied in his own hall—the Wellington Rooms. Another—a Mr. J. Curran—published a series of newspaper articles against Mormonism, to which he replied. At the same time the Rev. Robert Heys, a Wesleyan Methodist, published three pamphlets in opposition to his doctrines, to each of which he published a reply. Unfortunately, only one of these pamphlets—the second—has been preserved; but from it we may learn something of Elder Taylor's power as a debater, the power by which he earned his title of "Champion of Truth." It is not my purpose to follow the discussion in all its details, or even give an outline of it, but simply introduce a single paragraph that is a specimen of Elder Taylor's cogent reasoning.
His reverend opponent stoutly objected to Mormonism because it was based on a new revelation, and in his view the day of revelation had passed—the volume thereof was complete; and he maintained that the Bible itself forbids any more revelation being added to it, and as Mormonism claimed to have come into existence through revelation, it violated the prohibitions of the Bible, and therefore Mormonism was an imposture.
In support of this argument, he quoted three passages of scripture: First from Deuteronomy, "Ye shall notaddunto the word which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God which I command you;" second from Proverbs, "Every word of the Lord is pure, * * *Addthou not unto his words, lest he reprove thee, and thou be found a liar;" lastly, from Revelation, "I testify unto every man that heareth the words of the prophecy of this book, if any man shalladdunto these things, God shall add unto him the plagues that are written in this book."
To this argument Elder Taylor replied:
"With astonishing confidence in the infallibility of his skill in biblical lore, Mr. Heys rapidly carries his readers along with him through the Old and New Testaments, and then, after showing them why they were written, he reveals the perfection of his knowledge by giving publicity to the following, which, for aught I know, he may consider a new discovery: 'Now of this complete and infallible rule (meaning the HOLY BIBLE) God has decreed and declared thatnothing shall be either added to it or taken from it!' This certainly must be anew revelation, for such adecreeordeclarationis not to be found in the whole of the sacred writings! It is true, he quotes three passages—one from Deuteronomy, one from Proverbs, and another from Revelation; but not one of them contains the decree! That in Deuteronomy refers exclusively to the Book of the Law. If they declared the revelation of God to becomplete, the other scriptures could never have been written. That in Proverbs refers to the portion of the sacred writings then in existence. If it is declared the Holy Scriptures werecomplete, there would not have been afterwards a continued written revelation. That in the Revelation refers to the Apocalypse alone, it being, when written, a separate book, unconnected with the other books of the New Testament which were not then collected; it could not, therefore, have reference to any other book or books of the Holy Scriptures. According to his own interpretation of the above scriptures, in quoting from Proverbs, he would reject the New Testament and all the prophets that prophesied after Solomon's day; and in his quotation from Deuteronomy, he would reject all the Bible but the five books of Moses. But let Mr. Hays take care that he himself is not incurring the curse by altering the meaning of the words of the very books to which the prohibition positively and particularly refers!"
Thus he followed his opponent in all his wanderings, as he promises to do in the beginning of the reply from which the above is taken—"lest he should 'pervert the truth' and 'darken counsel by words without knowledge.'" "And while pursuing him," he continues, "it will afford me no small degree of satisfaction and delight to observe the mists of error which he has spread around him, dissipated by the clear light of the gospel, and to behold the fair flowers of Paradise rising again unhurt in all their native beauty, from beneath the ruthless tread of his unhallowed feet."
Despite all the opposition that raged against him, Elder Taylor found a goodly number who were seeking for the truth, and sufficiently susceptible to the influence of God's Holy Spirit to receive his testimony and be baptized. These he organized into a branch of the Church, and, having placed the work in this island on a substantial footing, he returned to Liverpool.